The Use of the Term "Heretic"

Finally, a brief word on the use of a term
that unfortunately has acquired quite a pejorative reputation. Fr. Seraphim Rose once
wrote the following in a letter to a woman who was interested in becoming Orthodox but who
was concerned about how some in the Church (usually converts) related to those outside of
Her:

I was happy to receive your letterhappy not
because you are confused about the question that troubles you, but because your attitude
reveals that in the truth of Orthodoxy to which you are drawn you wish to find room also
for a loving, compassionate attitude to those outside the Orthodox Faith.

I firmly believe that this is indeed what
Orthodoxy teaches... .

The word "heretic" ... is indeed used
too frequently nowadays. It has a definite meaning and function, to distinguish new
teachings from the Orthodox teaching; but few of the non-Orthodox Christians today are
consciously "heretics," and it really does no good to call them that.

In the end, I think, Father Dimitry Dudkos
attitude is the correct one: We should view the non-Orthodox as people to whom Orthodoxy
has not yet been revealed, as people who are potentially Orthodox (if only we ourselves
would give them a better example!). There is no reason why we cannot call them Christians
and be on good terms with them, recognize that we have at least our faith in Christ in
common, and live in peace especially with our own families. St. Innocents attitude
to the Roman Catholics in California is a good example for us. A harsh, polemical attitude
is called for only when the non-Orthodox are trying to take away our flocks or change our
teachings. [1]

We live in a culture of extreme atheistic
relativism, where the only dogma tolerated is that we should be intolerant of those who
actually believe there are dogmas reflecting absolute truth. Combine this with popular
attitudes reflecting sensitivity to "multi-cultural diversity" and
"politically correct language" and the terms "heretic" and
"heresy" end up seeming harsh and "unloving." Yet these Traditional
terms, found often in the writings of the Fathers, should not be viewed by informed and
sober-minded people in such an emotionally negative way.

This language may "turn off" some
people, but it is only because they do not know what is meant by the terms
"heretic" and "heresy" and the necessity for them... [T]hese words
have been in the theological glossary of the Orthodox Church from the beginning.

A "heretic" is simply one who maintains
a "heretical doctrine." The sincerity and good will of the "heretic"
is not in question. Nevertheless, "heresy" is evil, because it is a powerful
means by which the Devil seeks to "prevail" against the Church ... [2]

Western Christians should keep in mind that the
position of the Church against heretics and heretical teachingmost
forcefully stated in Her various anathemashas arisen, and will continue to arise
as long as She contends in this world for pastoral reasons (e.g. to guard
the flock and awaken those in error), not to harshly condemn others. As
Archbishop Chrysostomos points out:

[W]e must realize that the Orthodox Church is
"catholic." It is meant for everyone. When, therefore, we seek to protect those
within the Church from the bacterium of non-Orthodox belief, we must be constantly
aware that this is for the purpose also of preserving Orthodoxy as a pure standard for all
those who confess Christ (if not for all of those who are not, in fact, confessors of the
Christian Faith). We wish to preserve perfectly and in full force the bread of salvation
taught to us by the Prophets, the Savior, the Apostles, and the Fathers and Mothers of the
Church, lest we offer stones in the name of Orthodoxy. Our exclusivity, our apparent disdain
for the religious observances of others, and our fear of the relativism of even the
best-intentioned ecumenists are things that ultimately derive from pure and true
ecumenism, which is expressed in the missionary spirit of desiring with the whole heart
and soul to bring all mankind to Orthodoxy. We must remember this. And if we do remember
it, then we will be very careful not to hurt, to insult, or to humiliate non-Orthodox. All
spiritual actions are, of course, meant to benefit our own souls; but, at the same time,
they are aimed at the salvation of our fellow man. [3]

Furthermore, to lovingly help a heterodox
Christian see the errors in the teachings that they hold, and that they are outside of the
Church and in need of being ingrafted to Her, is an act of love. One should not be fooled
by the "love" that ecumenists typically exhibit for the heterodox. For it is one
that is typically born of dogmatic minimalism and religious syncretismin short, one
that fails to speak the truth and thus merely confirms the heterodox in their
errors. This passage from the writings of Saint Maximus the Confessor illustrates the
spirit of "true ecumenism":

I write these things not wishing to cause
distress to the heretics or to rejoice in their illtreatmentGod forbid; but,
rather, rejoicing and being gladdened at their return. For what is more pleasing to the
Faithful than to see the scattered children of God gathered again as one? Neither do I
exhort you to place harshness above the love of men. May I not be so mad! I beseech you to
do and to carry out good to all men with care and assiduity, becoming all things to all
men, as the need of each is shown to you; I want and pray you to be wholly harsh and
implacable with the heretics only in regard to cooperating with them or in any way
whatever supporting their deranged belief. For I reckon it misanthropy and a
departure from Divine love to lend support to error, that those previously seized by it
might be even more greatly corrupted. [4]

In short, I do think it is best to be extremely
careful when using the terms "heresy" and "heretic." They are
unfortunately loaded with many negative connotations, perhaps making them an unwise choice
of words depending upon the recipient. When not in the hands of a person who is "wise
as a serpent and harmless as a dove" (St. Matt. 10:16), they could be misconstrued as
a statement about ones sincerity or love for Godwhich may be real and
profoundor about their eternal destiny. Though a use of these terms is clearly
warranted by Holy Tradition and the example of the God-bearing Fathers, it can also be an
occasion for abuse, especially by those who do not "speak the truth in
love" (Ephesians 4:15).

Endnotes

1. Christensen, 757-758.

2. "What Is Heresy?," St. Nectarios
Education Series No. 63.

3. Orthodox Tradition, Vol. IV, No. 3, 20.
Though this is more applicable to the determination of heresy in a member of the Church,
it is worth repeating here:

[W]hen the Church issues statements against a
heresy, it is readily cognizant of its responsibility to exercise economy in
the case of those who unknowingly fall to misbelief, and it never issues its condemnations
with the intention of destroying souls, but of awakening those in the dark sleep of error
and bringing them to repentance. ( "The True Nature of Heresy," 76-77)